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This beautiful collection discusses the legal and moral implications of some fundamental Islamic principles. With an emphasis upon concision and concentration of meaning each aphorism, and its accompanying commentary, is full of value and significance. Dr. Shahrul Hussain is Lecturer in Islamic Studies at Markfield Institute of Higher Education, United Kingdom. He studied classical Islamic studies and Arabic before attending the University of Al-Azhar, Cairo, Egypt, where he graduated from the Faculty of Islamic Jurisprudence and Law in 2001. In 2010 he completed his PhD at the University of Aberdeen, Scotland. …mehr
This beautiful collection discusses the legal and moral implications of some fundamental Islamic principles. With an emphasis upon concision and concentration of meaning each aphorism, and its accompanying commentary, is full of value and significance.
Dr. Shahrul Hussain is Lecturer in Islamic Studies at Markfield Institute of Higher Education, United Kingdom. He studied classical Islamic studies and Arabic before attending the University of Al-Azhar, Cairo, Egypt, where he graduated from the Faculty of Islamic Jurisprudence and Law in 2001. In 2010 he completed his PhD at the University of Aberdeen, Scotland.
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Autorenporträt
Shahrul Hussain: Dr. Shahrul Hussain is Lecturer in Islamic Studies at Markfield Institute of Higher Education, UK. He studied classical Islamic studies and Arabic at a specialist Islamic seminary, Darul Uloom Al-Islamiyah Al-Arabiyah College, Birmingham. After graduating from Darul Uloom he won a scholarship to study at the pre-eminent University of Al-Azhar, Cairo, Egypt, and graduated from the Faculty of Islamic Jurisprudence and Law in 2001. In 2010 he completed his PhD at the University of Aberdeen, Scotland.
Inhaltsangabe
INTRODUCTION PART ONE 1: al-Umuru bi-maqasidi-ha : Acts are judged by their goals and purposes 2: There is no reward without intention 3: Combining two acts of worship with one intention 4: In contracts regard is paid to objectives and meanings 5: Regard is paid to will and not to words 6: No regard is paid to implication when explication is found 7: Giving preference to others over oneself in acts of worship is disliked but laudable in all other circumstances 8: Regard is paid to intentions and beliefs in transactions and expressions as it is in acts of worship PART TWO 9: al-Darar yuzaal : Harm must be eliminated 10: Specific harm is endured in order to supress general harm 11: Warding off harm has priority over bringing about benefits 12: Dire exigency renders lawful the unlawful 13: Whatever is rendered lawful due to dire exigency must be proportionate to the need 14: When two evils unite take the lesser of the two 15: Harm is not replaced by another harm 16: Need becomes the same as dire exigency 17: There is no harm or reciprocating harm 18: That which is unlawful to take is unlawful to give 19: That which is unlawful to do is unlawful to request PART THREE 20: Al-'Adah muhakkama: Customary usage is the determining factor 21: People's customary practise is legal proof and must be regarded 22: What is rejected by custom is rejected in reality 23: Literality is abandoned in favour of custom 24: Custom is established when it becomes constant or dominant practise 25: Regard is paid to the dominant and widespread and not to the unwonted 26: That which is known in custom is like a stipulated precondition 27: That which is customarily loathsome is loathsome is acts of worship 28: Rulings change due to the change is times 30: If the prohibition conflicts with the necessary the prohibition is given preference PART FOUR 31: Al-Yakin la yazulu bil-shakk: Certainty is not overrule by doubt 32: The original rule is freedom from responsibility 33: The original rule is lawfulness 34: The original rule is the literal meaning 35: The original rule is continuity of the past ruling 36: when the lawful and unlawful mixed, the unlawful dominates 37: Al-Mushaqqa tajlib al-taysir: Hardship begets facility 38: When matters become too constricted it is broadened and when it is too broadened it is constricted 39: Property is transferred by guarantee 40: Actions are attributed to the doer and not to the instigator 41: If the doer and the causer are blamed the action is attributed to the doer FURTHER READING
INTRODUCTION PART ONE 1: al-Umuru bi-maqasidi-ha : Acts are judged by their goals and purposes 2: There is no reward without intention 3: Combining two acts of worship with one intention 4: In contracts regard is paid to objectives and meanings 5: Regard is paid to will and not to words 6: No regard is paid to implication when explication is found 7: Giving preference to others over oneself in acts of worship is disliked but laudable in all other circumstances 8: Regard is paid to intentions and beliefs in transactions and expressions as it is in acts of worship PART TWO 9: al-Darar yuzaal : Harm must be eliminated 10: Specific harm is endured in order to supress general harm 11: Warding off harm has priority over bringing about benefits 12: Dire exigency renders lawful the unlawful 13: Whatever is rendered lawful due to dire exigency must be proportionate to the need 14: When two evils unite take the lesser of the two 15: Harm is not replaced by another harm 16: Need becomes the same as dire exigency 17: There is no harm or reciprocating harm 18: That which is unlawful to take is unlawful to give 19: That which is unlawful to do is unlawful to request PART THREE 20: Al-'Adah muhakkama: Customary usage is the determining factor 21: People's customary practise is legal proof and must be regarded 22: What is rejected by custom is rejected in reality 23: Literality is abandoned in favour of custom 24: Custom is established when it becomes constant or dominant practise 25: Regard is paid to the dominant and widespread and not to the unwonted 26: That which is known in custom is like a stipulated precondition 27: That which is customarily loathsome is loathsome is acts of worship 28: Rulings change due to the change is times 30: If the prohibition conflicts with the necessary the prohibition is given preference PART FOUR 31: Al-Yakin la yazulu bil-shakk: Certainty is not overrule by doubt 32: The original rule is freedom from responsibility 33: The original rule is lawfulness 34: The original rule is the literal meaning 35: The original rule is continuity of the past ruling 36: when the lawful and unlawful mixed, the unlawful dominates 37: Al-Mushaqqa tajlib al-taysir: Hardship begets facility 38: When matters become too constricted it is broadened and when it is too broadened it is constricted 39: Property is transferred by guarantee 40: Actions are attributed to the doer and not to the instigator 41: If the doer and the causer are blamed the action is attributed to the doer FURTHER READING
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